Category Archives: tamil nadu

Caste system deep-rooted among Christians in India – T.A. Ameerudheen


“Boby Thomas, author of the Malayalam book, A Handbook for Christianity, agreed that caste discrimination was rampant among Christians in the state. ‘Christians in Kerala always pretended to be from the upper castes,’ he said. ‘That is why the Church [clergy] and laity take pride in their mythical Brahminical roots.’” – T.A. Ameerudheen


St. Thomas idol in San Thome Cathedral Basilica, Chennai.

Mor Coorilose with Children


A senior priest from Kerala’s Jacobite Syrian Christian Church recently put the spotlight on the fact that some Christians in the state practice the caste system, when he announced that he would henceforth stay away from traditional family gatherings organised by members of the Church.

In Kerala, some financially sound Syrian Christian families organise annual family meetings, which are attended by prominent priests. The bishop of Niranam Diocese, Geevarghese Mor Coorilos, said that these meetings were organised to “proclaim the artificially cultivated upper-caste identity and lineage” and he would not like to be part of this tradition any more.

On April 9, Mor Coorilos wrote on his Facebook page: “These people believe that their ancestors were Brahmins converted by St. Thomas. They even publish family history books during the get-together. Such baseless upper-caste myths have to be busted. I had attended such events in the past, but not anymore.”

Syrian Christians are one of the world’s oldest Christian communities and trace their origin to St. Thomas, one of the 12 disciples of Jesus Christ. It is believed that St. Thomas visited Kerala during the 1st century CE, and converted members of Brahmin families to Christianity. The Jacobite Church is one of the state’s four main Syrian Christian Churches, with the others being being the Syrian Catholic, Orthodox and Marthoma denominations.

Mor Coorilos’s comments also revived a long-running debate—whether St. Thomas did indeed come to South India himself. Syrian Christians believe that he did, and that they originated from his efforts at evangelism.


Divided Christian Burial Gound: Dalits to the left, caste Christians to the right.


Caste oppression and Christianity

Scholars say that the tendency of some Christians to hark back to their Brahminical lineage indicates that Christianity is not free from the blight of caste.[1] As evidence, they point to the plight of those Dalits who converted to Christianity from Hinduism to escape caste oppression, only to find that things were much the same on the other side.[2]

Caste oppression among Christians in Kerala has led to the formation of many churches meant exclusively for Dalits, said historian Dr Sanal Mohan, visiting fellow in Commonwealth Studies at the University of Cambridge.

A prominent Dalit church is the Prathyaksha Raksha Daiva Sabha, commonly known as PRDS, founded in 1909 by the Dalit activist and poet Poikayil Yohannan. “PRDS was an early movement against caste oppression,” said Mohan. “The World Evangelical Mission, CMS Anglican Church, Salvation Army are some of the exclusive Dalit churches formed later.”


George Cardinal Alencherry


Mohan said neither the Church nor its members have addressed the problem of caste among Christians in India. He pointed to a casteist taunt made by independent MLA P.C. George in March against a Dalit Catholic priest who took a stand against George Alencherry, cardinal of the Syro-Malabar Church, in a row over the controversial sale of church land in Kochi. George, who represents the Christian-dominated Assembly constituency of Poonjar in Idukki district, had called the priest an illegitimate son of a Pulaya (a Dalit community) woman who could not be called a Catholic. “It [the comments] showed the mentality of upper-caste Christians in Kerala,” said Mohan. “What shocked more was that the taunt did not elicit angry reactions from Dalit priests.”

Boby Thomas, author of the Malayalam book, A Handbook for Christianity, agreed that caste discrimination was rampant among Christians in the state. “Christians in Kerala always pretended to be from the upper castes,” he said. “That is why the Church [clergy] and laity take pride in their mythical Brahminical roots.”

Dalit Christians demonstrate against caste discrimination in the Church

Dalit Christians in Tamil Nadu

It is not just Kerala. The plight of Dalit Christians in neighbouring Tamil Nadu is similar, if not worse.

Earlier this month, the Tamil Nadu Untouchability Eradication Front published a damning report that exposed discrimination by Christians against their Dalit brethren in the state.

The report said that the practice of caste is prevalent in the formation of parishes (an administrative district headed by a parish priest) and seen in the construction of separate chapels in the same village for Dalits and other caste Christians. Discrimination is also evident in the denial of opportunities for Dalit Christians in the parish administration, as well as in jobs and the priesthood.

Antonysami Marx, a Dalit activist and writer, said the Church could not find a solution to the caste issue. “Dalit Christians have been facing discrimination at the hands of rich Christians from mainly Vanniayar and Nadar communities [in Tamil Nadu],” he said.

According to the 2011 census, Christians form 6.1% of Tamil Nadu’s population. In absolute numbers, Christians are a 44 lakh-member strong community in the state. “Dalits constitute 70% of the Christians in the state,” said Marx. “They converted from Hinduism to escape the clutches of caste, but ended up being in the same situation.”

Marx said Dalit Christian students were also denied admissions in schools and colleges run by the Church. “Untouchability and social boycott are prevalent here,” he said. “The church has even allotted separate graveyards for Dalits.”

He said the Church was reluctant to address the caste issue. “They say that there is no caste in Christianity, and they are turning a blind eye to the situation in Tamil Nadu.”[3]


Dr M.S.G. Narayanan


Reviving a long-running debate

Referring to the debate that the bishop’s comments sparked about whether St Thomas had indeed come to South India, historian M.G.S. Narayanan, who has done extensive research on the subject, said Brahmins were not present in Kerala during the first century, when St. Thomas was believed to have arrived. “There is no historical evidence to suggest that St. Thomas came to Kerala during that time [either],” said Narayanan.

This is a point that Boby Thomas also makes. “Brahmins began to migrate to Kerala between the sixth and eighth centuries and they became a dominant force only between the 10th and 12th centuries,” he said.[4]

Mohan pointed to another common belief that did not stand scrutiny—that St Thomas brought the cross—the best-known symbol of Christianity—to Kerala. “Historical evidence shows us that the Holy Cross was not an object of veneration in the first century,” he said. “Historians might have made these stories from hindsight, but they cannot be accepted unless they are supported by evidence.”[5]

The Syro-Malabar Church, the second largest Eastern Catholic Church in the world, which claims St. Thomas as its founder, distanced itself from Mor Coorilos’s statement and said that historical evidence proved that the apostle had indeed come to Kerala. Senior priest Father Sebastian Vaniyappurackal said in a statement: “The Syro-Malabara Church was founded following the gospels of St. Thomas. Only a few people contest this fact.” The Church was forced to issue this statement after a former spokesperson of the Church, Father Paul Thelakkat, claimed that there was no evidence to prove that St Thomas had visited Kerala.


Prof Susan Viswanathan


Sociologist Susan Viswanathan, a professor at Jawaharlal Nehru University, who has written a book titled, The Christians of Kerala, agreed that it was hard to prove conclusively whether St. Thomas visited Kerala. “Whether they were Brahmins or not in the first century is a puzzle as is the question as to St. Thomas coming to Kerala,” she said.

But she also pointed out that St. Thomas Christians—another name for Syrian Christians—have used their upper caste status through history to remain close to power.[6][7][8] “Legends have their own emphases on probability rather than certainty,” she said. “These [Syrian] Christians are patrilocal and patrilineal like the Brahmins they claim descent from.” – Scroll.in, 20 April 2018

References (added by Ishwar Sharan)

1. Bishop Giovanni dei Marignolli, a Franciscan friar from Florence, had baptised some Syrian Christians and lower caste Hindus in the year 1348, in Quilon (Kollam), and built a Roman Catholic church there. Historically, he is the first person on record to use the appellation “St. Thomas Christians”. He did this to distinguish the Syrian Christians in his congregation from the Hindu converts.

2. Far from abolishing caste, the Church allowed caste distinctions to continue within its own structure and functioning. Pope Gregory XV (r. 1621-1623) formally sanctioned caste divisions in the Indian Church. This papal bull confirmed earlier decisions of the local Church hierarchy in 1599 and 1606. These Church edicts have never been rescinded and there are still separate church doors and pews, separate priests, and separate graveyards for lower caste Christians in Tamil Nadu and Kerala.

3. There has always been caste-like divisions within Christianity and they originate in the Bible itself. Read St. Paul on slavery see Ephesians 6:5-9, Colossians 3:22-25 and 4:1, 1 Timothy 6:1-2, and Philemon. See also 1 Peter 2:18-25, which begins: “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the forward.”

4. According to the Namboodiri Brahmins themselves, they are the original Vedic Brahmins of Kerala. However, there is no historical record to support this claim. Marxist historians assert that Namboodiris arrived in Kerala only in the sixth or seventh century, though there is a record for Mezhathol Agnihothri (b. 342 CE), the Namboodiri who revived the Vedic shrauta traditions in Kerala in the fourth century CE. Therefore, we may infer that the Namboodiri community may have included Syrian Christian immigrants who had converted to Vedic Hinduism. The claim that St. Thomas converted four Namboodiri families to Christianity was invented by Syrian Christians to give themselves caste status. Judas Thomas would not have called himself a Christian; he was a practising Jew who would neither build churches nor carve crosses―the latter being abhorrent to his cultural sensibilities and not used as a Christian identity symbol until after the third century. The designation “Christian” was first used for St. Paul’s converts in Antioch after 45 CE.

5. Rev. C.E. Abraham, in an article in The Cultural Heritage of India, writes, “The Persian crosses—or so-called Thomas crosses—with inscriptions in Pahlavi, one found in St. Thomas Mount, Madras, and two in a church in Kottayam in Travancore, are evidence of the connection of the Malabar Church with the Church of Persia.” The crosses are dated to the seventh and eighth centuries CE.

The Pahlavi (Persian) inscription on the three stone crosses, two in Kerala and one on St. Thomas Mount, read (according to C.P.T. Winckworth whose translation is generally accepted): “My lord Christ, have mercy upon Afras, son of Chaharbukht the Syrian, who cut this.”

6. The first Christians to emigrate to India came in 345 CE. They landed at Cranganore in Malabar, then the ancient port of Muziris on the mouth of the Periyar River where it joined the Arabian Sea. They were four hundred refugees from Babylon and Nineveh, then part of the Parthian (Persian) Empire, belonging to seven tribes and seventy-two families. They were fleeing religious persecution under the Persian king Shapur II. He had driven them out of Syria and Mesopotamia because he considered them a state liability. Rome, Persia’s arch enemy, had begun to Christianise under Constantine, and Shapur had come to suspect the allegiances of his Christian subjects.

7. The Syrian refugees were led by a semi-legendary figure who is known to history variously as Thomas of Cana, Thomas the Merchant, Thomas the Canaanite, Thomas of Jerusalem, Thomas Cananeus or Cannaneo, and Knai Thoma. Nothing is known about him and his companion Bishop Joseph of Edessa except their names, and this migration of Christians also cannot be treated as verified historical fact. “No deeds of copper plates in the name of Thomas of Cana are now extant,” writes, C.B. Firth in An Introduction to Indian Church History, “… [and] it would be rash to insist upon all the details of the story of Thomas the Merchant as history. Nevertheless, the main point―the settlement in Malabar of a considerable colony of Syrians―may well be true.”

8. The Encyclopaedia Britannica, in its article on the Christians of Saint Thomas, says, “The origins of the so-called Malabar Christians is uncertain, though they seem to have been in existence before the 6th century AD and probably derive from the missionary activity of the East Syrian (Nestorian) Church centred at Ctesiphon. Despite their geographical isolation, they retained the Chaldean liturgy and Syriac language and maintained fraternal ties with the Babylonian (Baghdad) patriarchate.”


Christian Fish Symbol


St. Thomas in India: Tiruvalluvar ‘baptised’ to betray Hindus – B.R. Haran


“History is always written by the victors and whoever controls the writing of history books control the past. Without doubt, the most consistently powerful force in the western world over the last two thousand years has been the Roman Catholic Church and consequently history has often been what it wanted it to be.” – George Orwell in 1984


Tiruvalluvar


As rightly expressed in the immortal words of George Orwell, the Indians have been fed with distorted history by the Western Christian elite before independence and the same has been continued even after independence, thanks to the takeover of the nation’s history by the Marxists and Christian stooges, who continued the dark and sinister legacy of Max Mueller and Macaulay. As an important part of the perverted history, which was planted by the Western scholars, the so-called St. Thomas’s arrival, life, and death were thrust on South India. This thrust gave a solid foundation to the Church to claim as if Christianity was also an indigenous religion.

Many attempts have been made at regular intervals to impose the concocted history of Thomas on the people, thereby removing the facts from their minds about the persecution of Hindus and destroying of Hindu temples by the Christian invaders (Portuguese, French, and British) from the fifteenth century onwards.


Dr. M. Deivanayagam


Arunai Vadivelu Mudaliar


One such attempt, in the line of Arulappa and Acharya Paul, was made by a writer by name Dr. M. Deivanayagam, who wrote a book titled, Vivliyam, Tirukkural, Shaiva Siddantham Oppu Ayvu (Bible, Tirukkural, Shaiva Siddhanta Comparative Research), which was published in 1985-86 by none other than the International Institute of Tamil Studies, Adyar, Madras, either without any application of mind, or, as a deliberate act of connivance. Shockingly Deivanayagam was also awarded a doctorate by the University of Madras. Deivanayagam had predetermined to conclude his book with a finding that Tiruvalluvar was a Christian and a disciple of the so-called St. Thomas and most of the Shaiva Siddantha and the vivid knowledge found in Tirukkural were nothing but the sayings of the Bible. In order to achieve this devious motive, he distorted and misinterpreted the verses of Kural and Shaivite philosophical works and completed the book. Later on, Tamil and Shaivite scholars protested against this and the Dharmapuram Adheenam, a famous Shaivite monastery, came out with a book of refutation written by Tamil Shaivite scholar Arunai Vadivelu Mudaliar and released it amongst a congregation of three hundred eminent scholars, who strongly criticised Deivanayagam for his perversion of history. This was done mainly to prevent the usage of such deceitful materials by the future generations for research activities.


Old Kapali Temple


The planting of the so-called St. Thomas story was not only to establish a foundation for Christianity in India, but also to spread it throughout the country. This fabrication succeeded slightly, over the years, in the areas of Madras, Nagapattinam and Pondicherry, mainly because of the fact that the Kapaleeshwara Temple, Mylapore, Vel Ilankanni Amman Temple near Nagapattinam and Vedapureeshwara Temple, Pondicherry were destroyed and Santhome Basilica, Velankanni Church (Our Lady of Health Basilica) and the Cathedral of Our Lady of the Immaculate Conception, Pondicherry were built on their remains respectively. Well known scholars of archaeology have established that, the details of the destruction of original Kapaleeshwara Temple could be found in Tamil inscriptions on the walls of the Marundeeswarar Temple in Thiruvanmiyur, Chennai, even today!

But, the glorious religious tradition and cultural heritage of Sanatana Dharma had been so hugely established that, despite the cooperation from the Dravidian racists, Marxists and the English language media, the Catholic Church couldn’t expand beyond a certain limit. As a result, it started indulging in inculturation methods (dressing in Hindu ochre, pada yatra, calling Santhome Mary as “Thirumayilai Annai”, giving sugar-rice as prasad, etc.) to confuse and win over the gullible masses.

At this juncture, there fell on the Indian Catholic head like a bolt from the blue, the categorical statement from Pope Benedict that the so-called St. Thomas had never ever visited India! This resounding statement from the Papacy, which shocked the Catholic community, had shaken the very foundation of Christianity in South India. As the Papacy didn’t bother to listen to the Indian Catholic community and their protests, the Madras and Cochin bishops met in Cochin, Kerala during the second week of June 2008, to find out ways and means of re-establishing the history of the so-called St. Thomas.

As a step in that direction, the Archdiocese of Santhome, Madras, decided to produce a feature film on the so-called St. Thomas the Apostle of India, at a cost of Rs 50 crore under the banner of the St. Thomas Apostle of India Trust, which has Archbishop A.M. Chinnappa, Deputy Archbishop Lawrence Pius, Treasurer of the Diocese Mr. Ernest Paul and Script Writer Dr. Paulraj Lourdusamy as office bearers. The movie will be presenting the life and times of the so-called St. Thomas in South India in general and Madras in particular. The film will have certain supposedly important events like the alleged meeting between Thomas and Tamil sage Tiruvalluvar, the establishment of San Thome Cathedral and the alleged killing of Thomas by a Hindu Brahmin priest.


Rev. G.U. Pope


The story of Tirukkural containing biblical verses was first concocted by G.U. Pope, a Christian missionary who learnt Tamil and translated the Tamil literary works such as Tiruvachagam, Naaladiyaar and Tirukkural in English. Missionaries like G.U. Pope, Constantine Joseph Beschi (who took the Tamil name Veeramamunivar) and Robert Caldwell have a modus operandi of learning the native language with a motive of distorting history to suit their missionary agendas. The Dravidian racist political party, which always thrived on the bogus Aryan Invasion Theory, took immense satisfaction in glorifying these missionaries by erecting statues for them along the Marina Beach in Madras when it ruled Tamil Nadu in the late sixties and early seventies, thereby exhibiting its unholy connection with Christian missionaries. No wonder, the chief minister Karunanidhi inaugurated this Rs 50 crore movie-magnum on the so-called St. Thomas!



G.U. Pope lived up to the true tradition of Christian missionaries, by telling that Tiruvalluvar lived in Madras between 800 and 1000 years after the birth of Christ! The Tamils never bought this story and laughed at it. As per the available records it is believed that Tiruvalluvar could have lived during the second century based on the evidence that Tirukkural was included in the literary group called Pathinen Keezh Kanakku (Eighteen Literary Works) during the Kadai Sangam (Last Sangam) days. Those days, there was a literary-grammatical procedure by which the author would always make it a point to convey to the readers the identification of his guru and patron apart from his own personal details such as name, native place, worshipping deity, etc. But Tirukkural is without such details, and hence, the connection between Tiruvalluvar and Thomas is a mere figment of imagination.

Whereas, a look at many other literary works written after the second century, say for example Kamba Ramayanam, or Periya Puranam, could lead to the mentioning of Tirukkural or its philosophy in them and yet none of them would have any information about a religion called Christianity. The glorious rule of Raja Raja Chola was during the tenth century and there was no trace of Christianity then! Also the San Thome Cathedral had the inscriptions of Rajendra Chola of the eleventh century on its corridor walls! Then what meeting is the Madras-Mylapore Archdiocese talking about between Tiruvalluvar and the so-called St. Thomas?\


Tamil Nadu CM Karunanidhi & San Thome Bishops: Karunanidhi receives an award from the Catholic bishops for his anti-Brahminism.


Even chief minister Karunanidhi during his speech at the inauguration function, has not mentioned anything about the alleged meeting between Thomas and Tiruvalluvar. It is a well-known fact that Karunanidhi, himself being a Tamil scholar and well versed with Tamil literary works, had written his masterpiece Kuraloviyam on Tirukkural. As he had not talked anything about the connection between the Bible and Tirukkural or Thomas and Tiruvalluvar at the inaugural function of the movie, it becomes obvious that the Thomas story is an absolute falsehood! But, he has waxed eloquent on the supposed killing of the so-called St. Thomas at the hands of a Hindu Brahmin priest and went on to say that the particular scene alone is enough for the success of the movie. But for this also, the Church doesn’t have even an iota of evidence.

At this juncture, it can be recalled that Karunanidhi had recently questioned the truth of Bhagwan Rama, historicity of Ramayana and existence of Rama Sethu [the causeway that joins India to Sri Lanka], despite the availability of so much of archaeological, literary, cultural, numismatic, geographical and historical evidences. But, he has not exhibited the courage to question the historicity of the so-called St. Thomas, despite being aware of the fact that there is absolutely no iota of evidence. The chief minister, who is a well-known expert in Tirukkural, has unfortunately not felt it important to ascertain the truth of the so-called meeting between Thomas and Tiruvalluvar, but conveniently left it untouched at the inauguration function. Though the people are aware of the chief minister’s hostile stand against the majority community, it doesn’t augur well for him to openly pander to the minority community accepting their devious machinations.

The Archdiocese talks of three vital places in Madras namely Santhome (Mylapore), Little Mount (Saidapet) and St. Thomas Mount (Brungi Malai). While San Thome Cathedral stands on the ruins of Kapali Temple, Little Mount was also built after demolishing a temple and the church on the Big Mount (St. Thomas Mount) was also built on the ruins of a Shiva temple. The Big Mount was called as Brungi Malai named after Brungi [Bhrigu] Maharishi, who sat in penance there invoking Bhagwan Shiva seeking his darshan and blessing. Ultimately Bhagwan Shiva appeared before Brungi Munivar as Nandeeshwara and as clear evidence the Avudai Nayaki Sametha Nandeeshwara Temple stands near the St. Thomas Railway Station, from where one could see the Brungi Malai clearly. This stala purana (temple record) can be found in the form of inscriptions on the walls of the Nandeeshwara Temple even today! Even while the Archdiocese has been attempting to establish the fallacy of St. Thomas over the years, it has not exhibited the courage so far to face a public debate despite invitations from learned Tamil Hindu scholars.

The Madras-Mylapore Archdiocese has the freedom of expression and the freedom of religion to propagate its faith, but it cannot be done at the cost of other religious faiths. Freedom of expression and freedom of religion cannot be used to distort history, or Christianise the icons of other religions, with a motive of belittling the other faith, which is native in all respects and which has a well-established glorious religious tradition and cultural heritage spanning thousands of years even before the birth of Christianity. Thrusting of falsehood on the gullible masses cannot be allowed. It is not too difficult to understand the aims and objectives of the Madras Archdiocese behind this movie project. So, it would be better for them to understand the sensitivity attached with this project, as they have a social responsibility. The government must also ensure that history is not distorted and the people are not repeatedly fed with fabrications and fallacies.


Dr. Subramanian Swamy


It would be appropriate to conclude with the sensible and courageous words of Dr. Subramanian Swamy, “The church will have to go, and the Kapaleeshwara Temple re-built on that site. Hindus will do it with the help of sane and civilised Christians if possible, without them if necessary, and despite them if forced. When 83 percent Hindus unite, let those who are seeking to debase Hindu icons by bogus history realise that a religious tsunami will wash them away.”

Politics has always been interwoven with religion and history in our nation of diversity and in such a scenario, it would be better to leave this project untouched, for the sake of Unity![1]


1. This article was originally called “‘Baptising’ Thiruvalluvar to ‘besiege’ Hindus!” and appeared on the News Today website on 7 July 2008.


 

Archaeology: Politics of the past in Tamil Nadu and Kerala – B.S. Harishankar


“If the cooperation between politicians and historians is too close, it might be harmful since the relationship between history and politics can develop into a fatal friendship offering the reward of public attention and moral esteem whilst destroying the radical independence of historical research and its disposition to rethink history.” – Dr. Martin Sabrow


KCHR


Martin Sabrow, Professor of History at the University of Potsdam, Germany,  warned  in 2009  that, if the cooperation between politicians and historians is too close, it might be harmful since the relationship between history and politics can develop into a fatal friendship offering the reward of public attention and moral esteem whilst destroying the radical independence of historical research and its disposition to rethink history.

Sabrow’s views have relevance currently, when there is  an orchestrated campaign to establish a  hoax  identity of  the past to raise divisive political and religious claims in Kerala and Tamil Nadu. The ongoing manoeuvres to associate the disputed  Pattanam site in Kerala with Kodumanal, Keezhadi, Porunthal and other unearthed spots in Tamilnadu, has already  sparked  controversies. But few are aware of  the fact that,  the very integrity of Kerala Council for Historical Research (KCHR) which unearthed Pattanam, was seriously questioned by the Kerala state government and historians  much before the current  excavations.

Following serious complaints on KCHR about “procedural and financial irregularities” and its “approach to the writing of history”, the former Congress government led by Chief Minister A.K. Antony decided to dissolve it on September 22, 2001. Vindicating the government decision, Prof. M.G.S. Narayanan, former chairman of the ICHR, charged that the formation of the KCHR was “a Marxist party conspiracy to hijack history for its destructive, sectarian purpose of party propaganda” and welcomed the government’s move to dissolve it (Frontline, Oct. 13 – 26, 2001).

Left lobbies protested against the Congress government decision to  dismiss the KCHR. On September 25, 2001, the Safdar  Hashmi Memorial Trust (SAHMAT) a Left cultural forum, called  upon the Kerala Government to immediately reinstate the KCHR. It was signed by Left historians such as  R.S. Sharma, Irfan Habib, K.M. Shrimali, D.N. Jha,  and  Sumit Sarkar.


P. J. Cherian


Upholding the state government’s decision, the Kerala High Court dismissed a writ petition challenging the dissolution of KCHR. Justice G. Sivarajan held that the petition filed by P.J. Cherian, director of KCHR and its three members was without merits (The Times of India, Dec. 20, 2001).

But following immense pressure jointly launched by Church and Left lobbies, the Congress high command directed Chief Minister A.K. Antony who was  ultimately forced to reinstate the KCHR.

The leading patrons of Pattanam which was claimed as the ancient trading port of  Muziris, were Euro-American scholars. Istvan Perczel from Hungary, one of the patrons of Pattanam, and also a  scholar in Early Christianity and Byzantine history, solicited that it provides much potential for research as the site where Apostle Thomas landed in India and established Indian Christianity (Muziris Heritage Project: Pattanam Excavations, KCHR,  2008). He also delivered a lecture at KCHR, on history of Kerala Christianity, along with  Bishop Gabriel Mar Gregorios, and theologian Ninan Koshy (The Hindu, Feb. 12, 2008).

The Pontifical Commission for Sacred Archaeology and the Pontifical Academy of Archaeology, both at Vatican, functions for the purpose of promoting and directing excavations in the catacombs of Rome and on other sites of Christian antiquarian interest, and for safeguarding the objects found during such excavations. Consequently, the Liturgical Research Centre of the Syro-Malabar Church invited the KCHR, for its national seminars in 2005 at Kochi, and in 2011 at Kalyan in Mumbai, to present papers corroborating Pattanam and Christianity. The United Board for Christian Higher Education in Asia based in New York supported Pattanam excavator P.J. Cherian in his historical studies (The New Indian Express, Feb. 17, 2011). Eleven students from the University of Georgia visited Pattanam to learn the historical, theological and sociological aspects of the ancient trading port of Muziris and Christianity in the state (The Hindu, Dec. 25, 2011). It was a global campaign that an ancient biblical site has been finally unearthed in India.


Pattanam dig and St Thomas


Orthodox churches also  took a genuine interest in Pattanam. Keynote address by Fr. Dr. K.M. George at the public meeting of Malankara Orthodox Church at the reception for Bishop Catholicos Marthoma Paulose II, on March 13, 2011, in  Tyagaraja Stadium, New Delhi, lauded Pattanam for  finally establishing the two millennium old history of apostle Thomas in India.


Prof. K. Rajan


Following escalating controversies on KCHR and Pattanam, archaeologists from major Indian institutes and universities kept away from the project. But despite serious charges of fake documentation, financial irregularities and transforming myth into history, it was Dr. K. Rajan of Pondicherry University who is one of the foremost patrons of Pattanam. He  associates Pattanam with various sites in Tamil Nadu, thus not only collaborating to establish a biblical myth as history, but also constructing a larger communal space for the Church to raise political claims in South India. Rajan observed that the cultural transformation from the Iron Age to the Early Historic Period discernible at Pattanam was unique to Peninsular India (The Hindu, May 12, 2009).

The Pattanam team acknowledges Rajan’s guidance in May 2012 for assistance to the Kongu Region, including Kodumanal, Kangayam, Arachalur and Arasampalayam. Seminars on Indian Ocean trade of Pattanam conducted by KCHR and British Museum  in August 2013 was hosted by Department of History, University of Pondicherry and chaired by Rajan. British Museum which collaborates with Pattanam is associated with biblical scholars such as Michael Jursa and Irvin Finkel. Pattanam Museum in Ernakulam was inaugurated by Finkel. Oxford which also collaborates with Pattanam,  has a long history in biblical archaeology with scholars such as  Dame Kathleen Kenyon, Roger Moorey, Andrew Sherratt, and Levantine Archaeology Laboratory as well as Ashmolean Museum.

Mario Seiglie, a missionary and columnist,  wrote that archaeology makes a believer, and abundance of archaeological evidence in support of the Bible can strengthen faith, and in some cases it has greatly contributed in giving birth to belief, where none existed before. This observation has much relevance in Pattanam and its linked sites in Tamil Nadu, in the Apostle Thomas context..

K. Rajan and P.J. Cherian jointly propagates presentations linking the Tamil Nadu-Kerala region in the backdrop of excavations at Kodumanal, Thandikudi, Porunthal and Pattanam  (Pattanam Fifth Season: Field Report, 2011, KCHR). Currently, Rajan is member of the KCHR administration. There are serious allegations that field reports on sites such as Kodumanal, Thandikudi and Porunthal are prepared for promoting Pattanam which has much political and religious connotations.

In this context, we are reminded of what the Bavarian Minister for Education and Cultural affairs, Hans Schemm, declared  in 1933, to lecturers at the University of Munich that, it is no longer their task to find out if something is true, but if it accords with the beliefs of the National Socialist government. In the present context it is the beliefs of the Left government in Kerala and church denominations in India that matters.

It is not that Prof. Rajan is ignorant of serious financial corruption and academic forgery accused on Pattanam. The Ministry of Home Affairs (MHA) identified the unbridled foreign funds received by KCHR and cancelled its license along with Kerala Muslim Educational Association and Kerala United Theological Seminary under the Foreign Contribution Regulation Act, 2010 (The New Indian Express, Dec. 8, 2016).

Earlier the accountant general detected the irregularities in the KCHR audit report of 2010-11 (The New Indian Express, July 22, 2012). Later in 2016, the KCHR was accused in creation of fake government documents, illegal appointments and financial irregularities worth crores. It is also alleged that the KCHR obtained the licence for the Pattanam excavation after submitting fake documents to the Archaeological Survey of India.

Following serious charges on Pattanam excavations, and unscientific approaches adopted by the KCHR, a  probe was conducted on the basis of complaints to the Union Minister of State for Culture, Mahesh Sharma.  Based on the complaints, a meeting of the central advisory panel of the ASI asked the KCHR to temporarily stop the excavations (Business Standard, Jan. 5, 2016).


Iravatham Mahadevan


Even, late Iravatham Mahadevan, who earlier applauded Pattanam as potentially important (The Hindu, Mar. 14, 2011), later declined to make any comments or observation on the site following widespread controversies.

The Pattanam site has been questioned not by activists, but by eminent south asian archaeologists and historians such as Profs. Dilip Chakrabarti, A. Sundara, Vasant Shinde, M.G.S. Narayanan, R. Nagaswamy and T. Satyamurti. When Rajan ignores serious allegations on Pattanam  by  eminent  scholarship,  it also raises serious doubts on sites in Tamil Nadu with which he constantly associates Pattanam. Already the Keezhadi site  has generated enough controversies.

The recent controversy on Pattanam erupted after R. Sivanantham, deputy director, Tamil Nadu State Department of Archaeology, officially facilitated a lecture on Pattanam by P.J. Cherian on Oct. 30, 2018. The programme was chaired by T. Udhayachandran, Commissioner, Department of Archaeology, Tamil Nadu.

Archaeological Survey of India’s probe into alleged unscientific approaches adopted by the KCHR at Pattanam, was taken up by Amarnath Ramakrishna, the then superintendent archaeologist of the ASI, Bengaluru centre (Business Standard, Jan. 5, 2016). His findings are kept in the dark, but later Amarnath Ramakrishna also took up the Keezhadi excavation. The CPI(M) which launched Pattanam has openly supported Amarnath Ramakrishna who supervised Keezhadi (The Hindu, Oct. 6, 2018), which  shows  how  the Left  functions in manufacturing cultural data for church lobbies.

 ASI director general Rakesh Tewari said Amarnath Ramakrishna should publish a report on the Keezhadi excavation. Then only the ASI shall give him the license for the third year because he has got more than 4,000 artefacts (“More excavation only after report,” Frontline, Jan. 2, 2017).

Dating of all these interlinked sites including Pattanam, have been done at the same institution at USA. The carbon dating conducted on Keezhadi, has been done by Beta Analytic Inc., Florida, USA (The Hindu, Sept. 30, 2017). The carbon dating at Pattanam was also conducted at Beta Analytic Inc., despite the fact that India has premier dating laboratories. Accelerator mass spectrometry dating of the paddy from Palani site excavated by Prof. Rajan was also  done by Beta Analysis Inc. which assigned the paddy to 490 BCE (“Palani excavation triggers fresh debate,” The Hindu, Aug. 29, 2011). It has also much relevance since research by Cornell University archaeologists, Stuart Manning and colleagues shows that commonly accepted radiocarbon dating standards can miss the mark, thus calling historical timelines into question.

The 21st annual Tamil convention of Federation of Tamil Sangams of North America (FeTNA) was also held in Florida. The theme of the three day convention was “Preserve the Tamil race by protecting the language”. Florida is a major stronghold of FeTNA and the carbon dating of  both Keezhadi and Pattanam in Florida raises serious suspicion.


Fr. Jegath Gaspar Raj


FeTNA in April, 2018, invited Amarnath Ramakrishna to deliver a lecture on the Keezhadi excavations. The ASI denied him permission to participate as guest of honor at this event, possibly because FeTNA publicly supported the cause of ethnic Sri Lankan Tamils in the Sri Lankan civil war. Time and again, the Sri Lanka Guardian has warned that the Catholic Church is heavily involved with the LTTE from the 1970s (“Catholic Church, an ally of Tamil Tiger terrorists in Sri Lanka”, Guardian, April 4, 2009). The FeTNA has been a major campaigner and fund-raiser for the Tamil Chair at the University of California, Berkeley. Prof. George L. Hart, known for his Dravidian politics, was hired for the chair. FeTNA also honoured Jagath Gasper, Catholic propagandist for Christianizing Tamil culture.

Thillai Kumaran, the  former  president of FeTNA, represented it in the vicious 2006 California textbook campaign launched by FOIL, FOSA and many members of the CAG against Hindu groups who were advocating for an equitable treatment of Hinduism vis-a-vis other leading global religions in sixth grade textbooks. FeTNA’s testimony at the California Curriculum Commission made the dubious claim that the early Tamil texts clearly distinguish between Tamils and Aryans. The  co-founders of FOIL are two  Indian Leftists, Biju Mathew and Vijay Prashad.

Harvard scholar Michael Witzel has admitted that he and his associates were in contact with FeTNA in the California textbook campaign. Thillai Kumaran, representing FeTNA, in their letter dated  Feb. 19, 2006, wrote  to Glee Johnson of California State Board of Education, thanking Witzel for the efforts in proposing edits in pursuance of the Colorado evangelical church agenda. Witzel’s supporters in the California textbook battle include two evangelical groups: Dalit Freedom Network and Dalit Solidarity Forum in the USA. DFN president Joseph D’Souza also patronizes the All India Christian Council.

The Left–church syndicate at Pattanam and its current association with Tamil Nadu archaeological sites has to be understood in a global context. The fervor shown for propaganda and for dating them in one institution in America has also  generated questions regarding politics of the past in Tamil Nadu and Kerala. – Bharatkalyan, 9 December 2018

Dr. B. S. Harishankar is an author and senior archaeological researcher.


Syrian-style gold cross


Read more at:


 

VIDEO: Interviews with Shaiva Siddhanta Acharyas – J. Vishwanathan


This video exposes the nefarious activities of Christian missionaries in Tamil Nadu, in their vain attempt to appropriate Valluvar’s classic Tamil treatise Tirukkural as a Christian-inspired document. – Editor



 

Geeta Padmanabhan votes for St. Thomas – Ishwar Sharan


“The Madras-Mylapore Archdiocese offers generous rewards to any newspaper columnist promoting its (in)famous San Thome Cathedral Basilica and the fable of St. Thomas that goes with it. And there are in India any number of journalistic ‘presstitutes’ (courtesy Gen. Singh) who are eager to collect the Catholic moolah and record the falsified history of St. Thomas as dictated by the parish priest and his greedy bishop. A fine example of this ‘presstitution’ which appeared in The Hindu, Chennai’s notoriously Hinduphobic newspaper, is posted below.” – IS


The HinduGeeta Padmanabhan


St. Thomas and the city – Geeta Padmanabhan

San Thome Basilica, Santhome

In a city with many churches known for their antiquity, history, religious significance and architectural grandeur, this one stands tall. Its imposing neo-Gothic design is enhanced by a series of spires, with the tallest rising to 155 ft.

The colossal central area, stunning stained-glass murals and life-size portraits inside, and the slender towers and pinnacles outside, make it a huge tourist attraction.

But, the cathedral’s significance goes beyond architectural beauty. The basilica is one of the three places associated with St. Thomas in Chennai. Legend has it that he landed in India in 52 CE and established churches on the West Coast before heading to the Coromandel coast and Madras. After his martyrdom in 72 CE, his disciples buried him in Santhome, and the church came up on the spot.

Wrote Marco Polo: “It is in this province, which is styled the Greater India, at the gulf between Ceylon and the mainland, that the body of Messer St. Thomas lies, at a certain town having no great population.” The Portuguese arrived in the 16th century, were shown the tomb by Armenian merchants, excavated it in 1523, found a few relics and rebuilt the shrine.

By 1893, the church, again in disrepair, was demolished to give way for the present one. In 1956, the church was declared a minor basilica. In 2002, in a further renovation, a new passage to the tomb from outside and a museum of St. Thomas memorabilia were added. The spear that killed the saint, stones that have deeds of St. Thomas etched on them, and two postage stamps are part of the collection.

The cathedral became a centre of conversation when the tsunami that devastated areas all around left the newly-renovated church untouched. Folklore has it that St. Thomas had mounted a log of wood at the top of the steps leading to the Cathedral saying the sea would not pass that point. People believe this “miraculous post” kept the sea away that fateful day.

Little Mount

The story of St. Thomas’ association with Chennai begins in a tiny cave in Little Mount (Chinnamalai) at Saidapet. The apostle is believed to have lived and preached here. The cave’s mouth is about 5 feet in height and one-and-a-half feet in width. Another opening supposedly leads to a tunnel through which the apostle is believed to have escaped his assailants. The clear palm print near the tunnel’s entrance and the footprint at the foot of the hillock are believed to be those of St. Thomas. The freshwater spring nearby is supposed to have appeared miraculously to quench the thirst of his followers.

A portrait of St. Thomas, a Portuguese inscription, a tiny church built by the Portuguese in 1551 and a masonry cross at the top of the hill add to the place’s importance. A new circular modern church dedicated to our Lady of Health, has been built to commemorate the 19th Century of St. Thomas’ martyrdom.

St. Thomas Mount

A flight of 160 steps, built by the Armenian merchant Coja Petrus Uscan, leads to the top of St. Thomas Mount. Here you get to see what is believed to be a piece of St. Thomas’ bone and the “bleeding” cross, that legend says was carved by St. Thomas himself. It is while he was praying before it that he is said to have been martyred, and it was stained with his blood. This cross was discovered in the 16th century by workers digging to lay the foundation for the church. People believe it sweated blood on December 18 every year from 1551 to 1704 AD.

Also, look for the picture of Our Lady or the Scapular of St. Thomas, said to have been painted by St. Luke the Evangelist and brought here by St. Thomas. – The Hindu, 4 October 2016

Geeta Padmanabhan is a freelance journalist and a retired English teacher. Happiness to her is exchanging ideas with young people—(telling them the truth about Mylapore’s sordid Portuguese history is to be avoided though! – IS). Geeta lives in Chennai, India.- The Hindu, 4 October 2016


Gulf of Mannar


Ishwar Sharan observes

The reason we take issue with Geeta Padmanabhan’s article here is because The Hindu’s editor refuses to allow any dissenting view or counter comment to the article. We know of half a dozen readers who have commented on Geeta’s article but have had their comments deleted.

This tendentious editorial position of The Hindu vis-a-vis the St. Thomas myth is not new. We have had three editions of our study of the St. Thomas myth rejected by The Hindu’s editors, in 1991 when it was first published, then again in 1995 and 2010 when these later expanded editions were sent to the paper for review.

This deeply discriminatory attitude of The Hindu is equally true of other mainstream newspapers, namely The New Indian Express and The Times of India. All of them publish St. Thomas stories and all of them refuse outright to consider the actual historical evidence against St. Thomas’s mission and murder in India, or the evidence for the destruction of the original Kapaleeswara Temple on the Mylapore beach and the building of the first San Thome Church on its foundations by the Portuguese.

The whole fable is exploded by the fact that the complete skeleton of St. Thomas has been in the possession of the Ortona Cathedral Basilica (Basilica-Concattedrale di San Tommaso Apostolo) in Italy since the 12th century. Therefore the Portuguese could not have found any bones or spear heads or pots of blood-soaked earth in the royal tomb—allegedly of a Chola prince—they opened in the 16th century!

Geeta Padmanabhan undermines her own concocted story for St. Thomas in Mylapore when she quotes Marco Polo. He wrote: “It is in this province, which is styled the Greater India, at the gulf between Ceylon and the mainland, that the body of Messer St. Thomas lies, at a certain town having no great population.”

Obviously this is a reference to the Gulf of Mannar between India and Sri Lanka, not the Mylapore beach area that is now called Santhome.

All told Marco never visited India. He is only repeating the fanciful tales of Syrian Christian merchants that he met in Constantinople.

Why are educated and cultured South Indian intellectuals so reluctant to tell the truth of history and the fact that the Portuguese imposed the St. Thomas tale on Mylapore by force and fraud, that they totally destroyed Mylapore as far as their ships’ cannon could reach—about 2 kms inland—and then “restored” the town with their St. Thomas churches built over ruined temple foundations? Why?


St. Thomas Mount closed to public – HinduPost Staff


“The Catholic Church owns the largest portion of Bharat’s non-agricultural land. … The Catholic Church acts like a state within a state in the Union of Bharat yet gives its feudal allegiance to the Pope in Rome!” – HinduPost Staff


Big Mount

A tweet series on popular St. Thomas Mount in Chennai caught social media’s attention recently. This mount is a beautiful hill located close to Chennai international airport. Many Christians in Bharat believe the myth that Thomas the Apostle stayed and was “martyred” on this hill, although researchers and scholars have found no evidence to back this claim. The St. Thomas Garrison Church is located at the bottom of this hill. A shrine dedicated to Mary was built in 1523 on top of the mount, by invading Portuguese colonials. A flight of 160 steps leads up to the summit of the mount.

The tweet series mentioned that of late the shrine management has started restricting people who wish to come to the hill for activities other than praying; boards have been put up banning activities like walking, jogging, exercising etc on the hill.

St Doink Tweets

As mentioned in the tweet series, this board restricting entry has been put at the foot of the hill which clearly says morning and evening exercises are “banned” on the hill:

Catholic Church Sign Board

Mr. G. Christuraj, who is the parish priest and rector at St. Thomas Mount National Shrine about this issue. We asked him if such boards have indeed been put aimed at banning the usual activities of residents / visitors other than praying, and if the entire hill is owned by the shrine management.

He confirmed that boards have been put up at both gates at the bottom of the hill to prevent morning / evening walking and exercises. The reason he gave is that people were misusing the “privilege” granted by the Church management and disturbing the prayer activities. He said that people can still access the hill for walking, jogging, exercises on the following conditions:

1. They should be “appropriately dressed”.

2. They should avoid coming during Church prayer times (morning, noon and evening).

3. They cannot come right to the top where the shrine is located unless they wish to pray.

Mr. Christuraj claimed that the entire hill is owned by the Archdiocese of Madras—Mylapore, which comes under the Roman Catholic Church of India. It was originally “owned” by Portuguese missionaries who transferred control to the Church. He also added that locals themselves have expressed concern that some were using the hill as a “lovers park”, and hence the management had decided to take this step. He also confirmed that the Army’s OTA (Officers Training Academy) too uses the hill at times (around once a month) but that is done with permission of the Church management.

But the signage boards clearly mention “banned” and hence, going by the above conversation with Mr. Christuraj, the text on the signage boards needs to be corrected—as walking is not “banned” but “restricted”. Mr. Christuraj’s claim the entire hill is owned by the Catholic Church also needs to be probed.

Catholic Church: Largest non-agricultural land owner in Bharat

It is surprising that large pieces of land are still under the exclusive control of various churches in Bharat, which were allotted to them as grants by British and other invaders. Unfortunately, these parts of land were not nationalized after independence. In various states, land reforms were effected which aimed at distributing the land evenly but it seems that land owned by churches was not touched. There are very few details available on the internet and there is hardly any transparency in information regarding minute details of land owned by various Christian organizations and churches. As per this article written in 2014, Catholic Church owns the largest portion of Bharat’s non-agricultural land. Note, this does not include the land holdings of the Protestant Churches and other Christian sects.

According to the census of 2011, official records state Christian population as approximately 27.8 million, constituting 2.3 percent of total Bharat’s population. So organizations that control just 2.3% of population own the largest portion of land after government in this country. How much more skewed can the allocation of this most valuable resource be?

In the past, Catholic groups have expressed concerns and asked for a white paper on land dealings by the Church bishops and related powerful people, as this news report suggests. The Catholic Church in Bharat acts like a state within a state in the Union of Bharat yet gives its feudal allegiance to the Pope in Rome. Contrast this to the way many large Hindu temples are controlled by the Government, donations offered by devotees siphoned off, and temple lands sold / leased for a pittance or encroached by political-criminal mafias.

While the Church and its organisations exercise absolute control over land allotted to it by old colonial masters, pastors attempting conversions to Christianity have dared to enter holy Hindu lands like sacred Tirumala hills.

The Church in Bharat should seriously consider giving up a large chunk of its humongous land holdings, much of it in prime urban areas, which was bequeathed to it by European colonials who captured the same from natives. This land should be redistributed to benefit local communities. Or the Government has to take steps to nationalise this land bank currently under Church control, and use the same in a transparent manner for the nation’s development. – HinduPost, 16 September 2016

Portuguese church on St. Thomas Mount


Blasphemous evangelical distortions – B. R. Haran


“It must be noted that in most of the schools run by the various Christian denominations, Hindu students—who obviously are more in number—are not allowed to sport tilaks on their forehead and girl students are not allowed to have flowers on their heads. Last year a boy was reprimanded and sent out by the management of a Christian school in Chennai city for having applied mehendi in his palms. … In another school in Dindigul, some boys, who were fasting for Sabarimala pilgrimage, were allowed to write their examinations only after having a haircut and removing their tulasi malas. In certain schools Bible is being taught and the Hindu students are forced to attend such classes. The parent community is also aware of these kinds of tortures undergone by their wards, but they prefer to keep quiet in the fear that their wards’ education would be affected.” – B.R. Haran


Kapaleeswara Temple looking at Rajagopram from the inside courtyard.


A Tamil weekly magazine (14 November 2008) has reported the following in its latest issue:

“On Friday 24 October, the devotees of the world-famous Sri Kapalishwarar Temple, Mylapore, Chennai were literally shocked when they were given five booklets each containing defamatory write-ups about Hinduism, Vedas, Vedic heritage, Hindu Shastras, Hindu culture & tradition, Sabarimala Ayyappan and denigrating articles on Sage Thirumoolar, Nayanmars and others, by a bunch of mean-minded Christian evangelists just in front of the temple entrance! For example, in the book titled Light in Darkness, it is written that, the word ‘sadhaa’ in the verse ‘Sadhaa Shivaaya’ means ‘forever’ and there is only one God, who blesses and takes care of this world forever, and he is ‘Jesus’ and the verse ‘Sadhaa Shivaaya’ denotes only him! All the five books are said to have contained more defamatory stories about Hindu Gods and religious gurus. Many people have called up this magazine and sent mails to it giving complete details about what happened in front of the temple that day.”

Incidentally, the Santhome Cathedral stands on the ruins of the original Kapaleeswarar Temple, which was destroyed by the Portuguese invaders and now the evangelical invaders are trying to destroy the Hindu culture and religion in front of this reconstructed Kapaleeswarar Temple.

This outrageous incident has brought out the following facts:

The evangelists have made bold to distribute blasphemous literatures and conduct a hate-campaign against Hinduism, that too in front of a very famous historic temple.

The minority appeasement policies of a “minority” government, which openly said that it is committed to the welfare of minorities, and its anti-majority stand have emboldened these evangelists to indulge in this kind of illegal activity.

The policemen who have been posted near the temple for security—Mylapore temple is under terror threat—have turned a blind eye to this venomous act, probably due to fear motivation from the “minority” government or money motivation from the evangelists.

The Hindus have just exposed their dhimmitude by remaining passive without acting against those evangelists. Sadly, not even one devotee has exhibited the courage to lodge a police complaint against them. The traders near the temple have not bothered to drive away those Christian rapscallions. Certainly the number of devotees must have easily outnumbered those evangelists and they must have caught them with their collars and taken them to the Mylapore police station. Instead of doing all this, some people have written to this particular weekly magazine.

Similarly, in Coimbatore, on 24 September, five staff of Chennai-based East Coast Christian Matriculation School have been arrested by the police for distributing blasphemous literatures propagating Christianity and degrading Hindu Gods and engaging in evangelisation. The police action has been prompted by the complaint given by the local people belonging to BJP and Hindu Makkal Katchi, who caught those evangelists and took them to the nearby police station. Ironically those evangelists have asked the students (most of them are Hindus) to distribute those pamphlets and the innocent students have obeyed the order out of fear. This has been done while taking the students on an excursion (study tour) to Ooty. If this is the way study tours are conducted by a Christian school, one can imagine the standard of education imparted by it.

In this context, it must be noted that in most of the schools run by the various Christian denominations, Hindu students (who obviously are more in number) are not allowed to sport tilaks on their forehead and girl students are not allowed to have flowers on their heads. Last year a boy was reprimanded and sent out by the management of a Christian school in Chennai city for having applied mehendi in his palms. His parents were made to run from pillar to post to reinstate him. In another school in Dindigul, some boys, who were fasting for Sabarimala pilgrimage, were allowed to write their examinations only after having a haircut and removing their tulasi malas. In certain schools Bible is being taught and the Hindu students are forced to attend such classes. The parent community is also aware of these kinds of tortures undergone by their wards, but they prefer to keep quiet in the fear that their wards’ education would be affected.

Recently in a church in Kakkan Nagar, in the Ambedkar slum dwellings of Adambakkam, a Chennai suburb, the pastor, during morning prayers, had openly ridiculed the practice of abhishekam of Amman deities saying that “they are nude and naked worships performed with an erotic motive.” As the pastor was addressing a group of “converts”, his blasphemous speech was heard by the slum dwellers through loud speakers. A Hindu woman, who was drawing drinking water from a nearby municipal water-pump, got outraged by the blasphemous speech, threw out the water from her vessel and filled it with gutter from the nearby ditch and threw it inside the Church. Only then the Hindu men realised the seriousness of the issue and reportedly damaged the window panes of the church. The pastor lodged a police complaint and the police promptly booked those Hindus, who damaged the window panes, and the pastor, who was the real culprit as per the law of the land, went scot-free!

These incidents may look like isolated due to the fact that the Hindus rarely exhibit courage to take on those evangelists, but these strategies adopted by the Church and missionaries are a regular phenomenon going on for years in the state. Mariamman and Aiyappan are two deities which attract millions of devotees, particularly the Scheduled Castes, as evidenced by the Sabarimala pilgrimage and Melmaruvathur pilgrimage. Since the SCs are the targeted audience of the evangelists, the churches come out with literatures, pamphlets and books denigrating Goddess Amman and Swami Ayyappan and ridiculing their worship.


Mu. Deivanayagam


An evangelist by name Dr. Deivanayagam has founded an organisation by name Diravida Aanmeega Iyakkam (Movement of Dravidian Spiritualism) to spread the concept of “Thomas Christianity”, in the name of “Aadhi Christhuvam” (Early Christianity). Through this concept, he attempts to project Shaivism and Vishnavism as sub-sects of Christianity. He wrote a book titled Vivliyam (Bible), Thirukkural, Saiva Siddantham—Oppu Ayvu (Comparative Research) and published it in 1985-86 and has been steadfastly campaigning on this concept since then. Very recently, he convened Agila Ulaga Dravida Samaya Maanaadu (International Dravidian Spiritual Conference) under the aegis of Mylapore Diocese, in which the following blasphemous distortions were projected as researched facts:

Aadhi Christhuvam (Early Christianity) was promulgated and established in Tamilnadu by St. Thomas is the original religion of the Tamils.

The Aryan invaders distorted Thomas Christianity and conceived new concepts called Shaivism and Vaishnavism and hence they must be treated as the sub-sects of Thomas Christianity.

The “holy trinity” of “Father-Son-Holy-Spirit” is denoted by “Shiva-Muruga-Shakti” and the same is also denoted by “Brahmma-Vishnu-Rudran”.

The “holy trinity” concept has beautified the Indian religions. The “Holy-Spirit-Father” combination can be identified with “Arthanareeswarar” and “Sankaranarayanar” formations.

St. Thomas’s teachings were abounding in Thirukkural and Sage Thiruvalluvar was a disciple of St. Thomas.

Many such blasphemous distortions were presented in the conference. Close on the heels of the conference the inauguration of the Rs 50 crore production of a movie on St. Thomas was also conducted. The chief guest of the inauguration was none other than the Tamilnadu Chief Minister Karunanidhi, who waxed eloquent on the “supposed” history of St. Thomas, despite having excellent knowledge on Thiruvalluvar and Thirukkural. Dr. Deivanayagam has recently released a book titled Thiruneeraa, Siluvaiya? (Sacred Ash? Or the Cross?), in which, he has again brought out blasphemous distortions. A few examples are given below:

The Hindu practice of applying sacred ash on the forehead has actually started from Ash Wednesday the first day of the penance (Lent days). The sacred ash comprises within it all the three stages of death, resurrection and pardon due to the fact that the ash cannot be destroyed, as how the resurrected body cannot be destroyed.

When Vaishnavism got separated from Shaivism, the style of applying sacred ash was changed from horizontal pattern to vertical pattern.

Shiva is supposed to have given his left half to Shakti. If that left half is worshipped as woman, it becomes Shaivism and if the same is worshipped as man it becomes Vaishnavism.

Thiruneetru Pathigam, a collection of Shaivite hymns sung by sage Thirugnana Sambandhar comprises a number of messages of Christianity.

All Shaivite literatures namely Thirumurai, Thevaram, Thiruvasagam and Thirupathigam do not talk about the four Vedas namely Rig, Yajur, Sama and Atharva. Also, as they carry the messages of Christ, the Bible is the only Veda.

All these things go to show that a sustained campaign has been going on for years and the momentum keeps on increasing with foreign aids and local support. The Dravidian political parties, which are bent on alienating the Tamils from the Hindu fold, have been aiding and abetting these anti-Hindu forces and this unholy nexus between them is creating havoc in the society. Though the religious gurus are deeply concerned about the speedy developments in this area of evangelisation and the alarming rate of conversion going on in the state, they feel helpless and fear the Dravidian rulers. So, the onus lies purely on political and social Hindu organisations to take legal action against persons like Deivanayagam and their organisations for destroying the Hindu cultural heritage and religious traditions posing a danger to communal harmony.

Evangelisation has gone beyond the limits of tolerance by abusing the constitutional provisions for freedom of religion and the general public must also be aware of their moral responsibility to act against those who indulge in blasphemy against their religion and the government machineries must also act as per the rule of law. – News Today, 11 November, 2008


Jesus Christ Book Cover


How Christian missionaries invented ‘Dravidian Christianity’ – Rajiv Malhotra


In south India, a new identity called Dravidian Christianity is being constructed. It is an opportunistic combination of two myths: the “Dravidian race” myth and another that purports that early Christianity allegedly brought by St. Thomas shaped the major Hindu classics! — Rajiv Malhotra


Robert Caldwell


Most liberal Americans are simply unaware of the international political machinations of evangelicals. Funded and supported by the American Christian right, they promote a literal and extreme version of Christianity abroad and attempt to further a fundamentalist Christian political agenda using unscrupulous methods. In India, picking up where the colonialists left off, they have gone so far as to revive discredited racial theories and fabricate scholarship in a dangerous game of divide and rule.

In south India, a new identity called Dravidian Christianity is being constructed. It is an opportunistic combination of two myths: the “Dravidian race” myth and another that purports that early Christianity shaped the major Hindu classics!

The discredited Aryan race theory was discussed in my previous blog. Its counterpoint is the “Dravidian” race theory. Both constructs are equally damaging and have been proven false. The “Dravidians,” the theory goes, were the original inhabitants of the Indian subcontinent and were driven to southern India by the invading, lighter skinned and racially different “Aryans.”

While there is no mainstream “Aryan” political party in India, the Dravidianization of mainstream identity in the southern state of Tamil Nadu keeps the pernicious pair alive. The Aryan/Dravidian constructs are mutually dependent, and have been very successfully used to generate conflict, including violence (as in Sri Lanka in recent years).

The Dravidian race theory originated in 19th century European scholarship when colonial and evangelical interests used linguistics and ethnic studies to formulate imaginary histories and races. While European scholars were busy appropriating the Sanskrit classics as the heritage of Europeans, British linguists Francis Ellis and Alexander Campbell worked in India to theorize that the south Indian languages belong to a different family than the north Indian ones. Meanwhile, another colonial scholar, Brian Houghton Hodgson, was promoting the term “Tamulian” as a racial construct, describing the so-called aborigines of India as primitive and uncivilized compared to the “foreign Aryans.”

But it was a scholar-evangelist from the Anglican Church, Bishop Robert Caldwell (1814-91), who pioneered what now flourishes as the “Dravidian” identity. In his Comparative Grammar of the Dravidian Race, he argued that the south Indian mind was structurally different from the Sanskrit mind. Linguistic speculations were turned into a race theory. He characterized the Dravidians as “ignorant and dense,” accusing the Brahmins―the cunning Aryan agents―for keeping them in shackles through the imposition of Sanskrit and its religion.


G.U. Pope


His successor, another prolific missionary scholar, Bishop G.U. Pope, started to glorify the Tamil classics era, insisting that its underpinnings were Christianity, not Hinduism. Though subsequently rejected by serious scholars of Tamil culture, the idea was successfully planted that Hinduism had corrupted the “originally pure” Tamil culture by adding Sanskrit and pagan ideas.

Meanwhile, an increasing number of Tamil leaders began to embrace the Dravidian identity. This evolved into Tamil chauvinism that was initially secular and not religious. It was fed by the theory that in the Indian Ocean there once existed a lost continent called Lemuria (similar to the Atlantis myth), the original homeland of the Dravidians. Accounts glorifying Lemuria were taught as historical fact under British rule, because this exacerbated the regional fault lines. After India’s independence, Dravidian identity entered politics, and now dominates the state’s power structure.

The Dravidian identity is now being increasingly Christianized. A new religion called “Dravidian Christianity” has been invented through a sudden upsurge of writings designed to “discover” the existence of quasi-Christianity in Tamil history prior to the coming of the “Aryan” Brahmins. The project is to co-opt Tamil culture, language and literature and systematically cleanse them of Hinduism. Christian interpretations and substitutes are being injected into the most cherished symbols, artifacts and literary works of Tamil Hindu culture.

The preposterous claim is that Tamil classical literature originated in early Christianity. The Tamil classical tradition consists of two great components: an ethical treatise called Tirukkural (abbreviated Kural, authored by the great sage Thiruvalluvar), and a sophisticated Vedanta philosophical system called Saiva Siddhanta, which traces its origins to the Vedas and was nurtured by many Tamil savants over the centuries. Dravidian Christianity appropriates both these foundational works, attributing them to Christian influence. To make this credible, the pre-Christian date for Kural has been replaced by more recent dates.

The narrative used is that St. Thomas, the apostle, visited south India and taught Christianity to the great sage, Tiruvalluvar, who was inspired by Christianity, but did not capture St. Thomas’ message accurately. This is often portrayed in recently published paintings showing the sage sitting at the feet of St. Thomas, taking notes. Sanskrit is downgraded as a language created by St. Thomas to spread the Christian message to the uncivilized north Indian races.

The Indian church has periodically announced archeological “discoveries” to back the visit of St. Thomas to south India, but none of them have been verified by professional archeologists. Even the famous Jesuit archeologist, Father Heras, dismissed the so-called discovery of Thomas’ tomb in Chennai.

Western churches send billions of dollars to Tamil Nadu, the epicenter of the project to harvest Indian souls. While the sheer scale of intellectual fraud and prejudice is breathtaking, the church’s political clout has enabled it to permeate university research, education, museums, politics and film. The state government is even supporting the production of an epic feature film on St. Thomas that will popularize this myth.

The Dravidian Christianity movement has organized an entire series of international conferences over the past decade, where its scholars make outlandish revisions to Indian religious history. They claim that the Bhagavad Gita, Tamil classics and even Sanskrit originated after Christ and under the influence of Christianity. The crackpot Lemurian theory pops up as well. A 2005 conference in New York had the theme, “International Conference on the History of Early Christianity in India.” Senator Hillary Clinton greeted it with the message:

“I am confident that the breadth of resources presented during the conference will shed light on the impact of Christianity on medieval and classical India and its effects on the cultural and political climate of India….”


Marvin Olasky


Dravidian Christianity has penetrated high places. For instance, Marvin Olasky, an advisor to President George W. Bush, declared that “the two major denominations of Hinduism―-Vishnu-followers and Shiva-followers―arose not from early Hinduism but from early Christian churches probably planted by the apostle Thomas in India from AD 52 to 68.” He goes on to explain to his American readers how Christianity brought many key notions into Hinduism.

In Breaking India, I demonstrate how an influential nexus of Christian funded institutions and scholars, often supported by western governments, are indulging in large-scale manipulations similar to those in colonial times. Meanwhile, in one of Chennai’s most prominent public places stands a magnificent statue of Bishop Robert Caldwell, the icon who gave the Tamil people their “true history.”  Huffington Post, March 29, 2011


India Crossed-Out


 

St. Thomas and Anti-Brahminism – Koenraad Elst


“Apart from anti-Judaism (anti-Semitism), the anti-Brahmin campaign started by the Christian missionaries is the biggest vilification campaign in world history.” — Dr. Koenraad Elst


Jesuit missionary Francis Xavier: He invented anti-Brahminism which has been taken over by the Dravidian politicians of Tamil Nadu.


Tamil Nadu CM Karunanidhi & San Thome Bishops: Karunanidhi receives an award from the Catholic bishops for his anti-Brahminism.


The true prophets of the anti-Brahmin message were no doubt the Christian missionaries. In the sixteenth century, Francis Xavier wrote that Hindus were under the spell of the Brahmanas, who were in league with evil spirits, and that the elimination of Brahminism was the first priority in the large operation of bringing Salvation to the wretched Pagans of India. In this endeavour, he strongly advocated and practised the use of force. Unfortunately for him, the Portuguese government could not always spare the troops which he so passionately asked for. Still, the destruction wrought by Francis Xavier was impressive, and he has described the joy he felt on seeing idols being smashed and temples demolished.[1]

Within the Portuguese territories, physical persecution of Paganism naturally hit the Brahmins hardest. Treaties with Hindu kings had to stipulate explicitly that the Portuguese must not kill Brahmins. But in the case of Christian anti-Brahminism, these physical persecutions were a small matter compared to the systematic ideological and propagandistic attack on Brahminism, which has conditioned the views of many non-missionaries and has by now been amplified enormously because Secularists, Akalis, Marxists and Muslims have joined the chorus. In fact, apart from anti-Judaism, the anti-Brahmin campaign started by the missionaries is the biggest vilification campaign in world history.


Roberto de Nobili: His convertion tactic was Impersonating a Hindu sadhu.


The "Roman brahmin" De Nobili in Madurai: His conversion tactic was impersonation and fraud!


While the Portuguese mission establishment was unanimous in branding the Brahmins as the chief obstacle to the salvation of India, there was some dissent concerning the tactics to be employed against them. Robert de Nobili believed in fraud rather than force. He dressed as a Brahmin, and taught the Yesurveda, a fifth Veda which had been lost in India, but which the emigrant community of Romaka Brahmins had preserved. He seems to have had a few followers, but after his death, nothing remained of his infiltration movement. Recently he has been declared the patron saint of the theology of inculturation,[2] and his method is being actualized and perfected in the Christian ashrams.[3]

De Nobili’s approach was one possible application of the Jesuits larger strategy, which aimed at converting the elite in the hope that they would carry the masses with them. This approach had been tried in vain in China, in Japan, and even at the Moghul court (today, it is finally meeting with a measure of success in South Korea). A practical implication of this strategy was that Christianity had to be presented as a noble and elitist religion. This came naturally to the Jesuits, who (unlike, for instance, the Franciscans) styled themselves as an elite order.

Most importantly, that stage of missionary endeavour did not make use of any populist or democratic rhetoric of equality . At that time, political equality was not yet on the ideological agenda. On the contrary, even when in the eighteenth and nineteenth century, equality became a political hot item, the Church opposed it tooth and nail, and supported the aristocratic ancien regime and its restoration after the fall of Napoleon. Only in the late nineteenth century, when atheist socialism lured the urban masses away from Christianity, did the Church evolve what is known as the social teachings of the Church, formulated in encyclicals like Rerum Novarum. Before that time, any opposition of the Catholic Church (and of most Protestant Churches) against the caste system and the Brahmin caste had strictly nothing to do with a concern for social equality.


St. Thomas: Thomas was not called the Apostle of India until after 1953.


Recent claims that equality is an intrinsic and cardinal virtue of Christianity, and that the apostle Thomas came to India in A.D. 52 with a message of equality, abolition of caste, and women’s rights, are so many lies. Thus, C.A. Simon writes: The oppressed and downtrodden followed [St. Thomas] and claimed equal status in society as it was denied them by the prevailing social norms. He condemned untouchability and attempted to restore equal status for women. That St. Thomas ever came to India is already a myth, only kept alive in India with a lot of Christian-cum-secularist media effort; that he came with an Ambedkarist and feminist message is just ridiculous.

The source of the Thomas legend is an apocryphal text called the Acts of Thomas. If the [Jesuits and other Christian] missionaries want to continue to present it as history rather than legend, they should accept the consequences. In that case, they must tell the public about the way in which Thomas’s journey to India started, according to the very same text: he left Palestine because his twin brother Jesus sold him as a slave (Thomas is also called Didymus, ‘the twin brother’). They must give details of the destructive sorcery which Thomas practised, as in his first miracle, when he made a lion devour a boy for being impolite. They must tell the public that Thomas was put to death not by the ugly Brahmins but by the king who, after having had a lot of patience with him, and after offering him a safe exit from the country, decided to put a stop to his practice of luring women away from their homes and putting them in sackcloth and ashes behind locked doors, etc.

Briefly, if it is true that the apostle Thomas came to India, then the following information furnished by the Acts of Thomas is also true:

  1. Thomas was an antisocial character;
  2. Jesus was a slave trader;
  3. Thomas was Jesus’s twin brother, implying that the four canonical Gospels are unreliable sources which have concealed a crucial fact, viz. that Jesus was not God’s Only Begotten Son. In fact, Jesus and Thomas were God’s twin-born sons. In other words, accepting the Thomas legend as history is equivalent to exploding the doctrinal foundation of Christianity.

The original Christian doctrine on equality has been expressed by St. Paul, who opposed attempts by slaves to free themselves because we have all been freed in Christ and that should be enough. St. Paul’s Letter to Philemon is actually a covering note which he sent along with a runaway slave whom he returned to the legal owner, the Christian convert Philemon.[4]

A Christian Bible commentary, The Lion Handbook to the Bible edited by David and Pat Alexander, admits: Slavery was such an integral part of the social structure of the day that to preach freedom would have been tantamount to revolution. Paul’s brief was not to engage in political campaigning but to preach a Gospel capable of transforming human life from within. This is a poor excuse: religious pluralism was also an integral part of the dominant culture, and yet Christianity confronted and destroyed it. Why should God make compromises with the world? The fact of the matter is that St. Paul wanted to convert people to his own belief system, and that he was not interested in other, non-salvationist pursuits such as social reform.

If the missionaries were sincerely unhappy with the institution of caste, it was not because of its intrinsic inequality. The problem with caste was that it offered a lot of communal togetherness, social security and a certain pride in one’s caste identity. Through the missionary propaganda, we have come to see caste as an exclusion-from, but in the first place it is a belonging-to. Even for the lowest castes, humiliation by higher placed people on account of caste did not outweigh the considerable benefits of belonging to at least some caste. This caste cohesion is an important reason why Hinduism could survive where the cultures of West Asia disappeared under the onslaught of Islam. The missionaries found that people were not willing to give up their caste by converting to Christianity, which implied breaking with a number of caste customs. The only way to convert people, was to convert entire caste groups and allow them to retain some of their caste identity.

Therefore, far from abolishing caste, the Church allowed caste distinctions to continue even within its own structure and functioning. Pope Gregory XV (1621-1623) formally sanctioned caste divisions in the Indian Church. This papal bull confirmed earlier decisions of the local Church hierarchy in 1599 and 1606.

It is therefore not true that the Church’s motivation in blackening the Brahmins had anything to do with a concern for equality. The Church was against equality in the first place, and even when equality became the irresistible fashion, the Church allowed caste inequality to continue wherever it considered it opportune to do so. As a missionary has admitted to me: in Goa, many churches still have separate doors for high-caste and low-caste people, and caste discrimination at many levels is still widespread. Commenting on the persistence of caste distinctions in the Church, a Dalit convert told me: I feel like a frog who has jumped from one muddy pool into another pool just as muddy.

Whenever the Church feels it should accommodate existing caste feelings in settled Christian communities, it accepts them; and whenever it thinks it profitable to take a bold anti-caste stand before a Dalit public, it will do just that. It is true that contemporary missionaries, who have grown up with the idea of social equality, mostly have a sincere aversion for caste inequality, and are more dependable when it comes to conducting Church affairs in a caste-neutral way (as opposed to Indian Christians who insistently claim descent from high-caste converts). But when considering the missionary machine as a whole, we must say that the missionary commitment to equality and social justice is not sincere, but is an opportunistic policy motivated by a greed for conversions.

In the past century, the Churches one after another came around to the decision that the lower ranks of society should be made the prime target of conversion campaigns. Finding that the conversion of the high-caste people was not getting anywhere, they settled for the low-castes and tribals, and adapted their own image accordingly. One implication was that the Brahmins were no longer just the guardians of Paganism, but also the antipodes of the low-castes on the caste ladder. A totally new line of propaganda was launched: Brahmins were the oppressors of the low-caste people.


Mahatma Jyotirao Govindrao Phule


In the proliferating mission schools, the missionary version of Indian history, including its view on caste, was taught to Indian pupils, and many internalised the hostile and motivated story which they had been fed. One of them was Jyotirao Phule of Maharashtra, the first modern leader to be called Mahatma. His position, while not yet all-out anti-Hindu, was strongly anti-Brahmin. He wrote: The Brahmin’s natural (instinctive) temperament is mischievous and cantankerous, and it is so inveterate that it can never be eradicated.

Then again, the Aryan Invasion theory was the alpha and omega of the version of India history spread by anti-Brahminism.[5] Phule’s book Slavery starts out with this view of history: Recent researches have shown beyond a shadow of a doubt that the Brahmins were not the Aborigines of India…. Aryans came to India not as simple emigrants with peaceful intentions of colonisation, but as conquerors. They appear to have been a race imbued with very high notions of self, extremely cunning, arrogant and bigoted.

For Phule, there could be no progress for the low-caste people without taking harsh anti-Brahmin measures, e.g.: Let there be schools for the Shudras in every village, but away with all Brahmin schoolmasters. This is exactly what the missionary school-builders wanted him to say. Through Phule, the missionary indoctrination has influenced all twentieth century anti-Brahmin leaders.


Maharishi Dayananda Saraswati: An anti-Brahmin, anti-Hindu monotheist!


Even among the champions of the Hindu cause, anti-Brahminism acquired a following. The Hindu reform movement Arya Samaj rejected Brahminism and its heretical brainchildren, idolatry and the caste system, as utterly non-Vedic. Brahmin temples were desecrated in the name of Hinduism. Orthodox Brahmins were attacked as the traitors of Hindu interests.

Thus, it was said in those circles that when in the 1880s the Maharaja of Kashmir wanted to reconvert the forcibly converted Muslims in his domains, the Brahmins rejected this timely proposal, arguing from their obscurantist shastras that one is only a Hindu by birth. This well-known allegation has been argued to be unhistorical (though of course nobody denies that mindlessly scripturalist Brahmins do exist, in dwindling numbers): it cannot be traced farther back than 1946, sixty years after the facts which it claims to describe. Admittedly, this argumentum e silentio is not strong in itself, but it is strengthened by the fact that Brahmins have reconverted ex-Hindus ever since the forcible conversions by Mohammed bin Qasim in A.D. 712. The ritual effecting conversion into the Arya fold has been available and in use since Vedic times.

There is ample Christian testimony from the sixteenth to the nineteenth century that the majority of converts were taken back into the Hindu fold, and that those who remained Christian were mostly the individuals who, driven out of their castes on account of their vices or scandalous transgressions of their usages, are shunned afterwards by everybody (quoted by Jeevan Kulkarni in Historical Truths & Untruths Exposed). The people affected by this conversion and reconversion process were mostly, but not exclusively, from the lower castes.


French missionary Jean-Antoine Dubois: And there is no stronghold of evil so impregnable as Brahmins.


Norman MacLeod : The Brahmin is therefore well worth looking at! We have more to do with him than with the Czar of all the Russians!


Just as well, the missionaries knew whom to hold responsible for their failure: The Brahmin is therefore well worth looking at! We have more to do with him than with the Czar of all the Russians. The battle we have to fight with him is not against guns or rifles, not against flesh and blood. This assessment, written in a mood of vexation by Rev. Norman MacLeod in 1871, was comparatively mild next to what Abbe Dubois had written (and of which MacLeod approved) in 1820: And there is no stronghold of evil so impregnable as Brahmins.

The well-spring of anti-Brahminism is doubtlessly the Christian missionaries greedy design to rope in the souls of Hindus. From there onwards, it spread through the entire English-educated class and ultimately became an unquestionable dogma in India’s political parlance. Communist historians and sociologists have been fortifying it by rewriting Indian history as a perennial struggle between Brahmin oppressors and the rest. When defending the Mandal report in 1990, the then Prime Minister of India V.P. Singh could say that Brahmins have to do penance for the centuries of oppression which they inflicted on the Backwards, without anyone questioning his historical assumptions. Anti-Brahminism is now part of the official doctrine of the secular, socialist Republic of India. [6]


1. Francis Xavier’s greatest success, though he didn’t live to see it, was to have the Holy Inquisition brought to Goa. The extraordinary perversions and cruelty practiced by this Church tribunal against the native Goan population have been recorded in The Goa Inquisition by A.K. Priolkar.

2. Not only Robert de Nobili, but St. Thomas is being roped in as a mascot of inculturation. Ivan Fernandez, in “Hindu-Christian Dialogue Produces Results”, in the Jesuit magazine Jivan, May-June 1994, New Delhi, writes, “Hindu scholars have for the first time accepted Christian contribution to Indian philosophy and conceded that Indian Philosophy does not necessarily mean Hindu Philosophy…. Some of the issues raised [in the symposium organised by the Indian Council of Philosophical Research and the Jesuit Philosophical Research Institute, Madras,] asked if there actually were Christian thinkers in the country. If so, what were their framework and concerns?… It is important to raise these issues since the Christian presence in India dates back to the beginning of the Christian era itself. Tradition says, St. Thomas the Apostle, who visited and preached in Kerala … was martyred in Madras. This seminar is not just meant to prove Christian contribution but to demand one’s membership in society as a grown up …” says Anand Amaladass. “Indian philosophy today cannot be considered the property of any one particular community in the country, even if its major contribution has come from, till now, the Hindu community.”

3. See Catholic Ashrams: Sannyasin or Swindlers by Sita Ram Goel, New Delhi, 2010

4. For St. Paul on slavery see Ephesians 6:5-9, Colossians 3:22-25 & 4:1, 1 Timothy 6:1-2, and Philemon. See also 1 Peter 2:18-25, which begins: “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the forward.”

5. It should be understood here that the theory has been proved to be false. See Shrikant G. Talageri’s Aryan Invasion Theory and Indian Nationalism and K.D. Sethna’s Karpasa in Prehistoric India: A Chronological and Cultural Clue.

6. Excerpted from Indigenous Indians: Agastya to Ambedkar, Voice of India, New Delhi, 1993.